English
Because of not realizing the great bliss of reality itself and instead clinging to inverted views, the naturally abiding nature is obscured by the defilements of habitual tendencies. Knowing that the time for the lord of the gods had arrived, through the kindness of urging the Buddhas of the ten directions, the secret lord Vajrapani directly revealed the naturally abiding nature. By becoming accustomed to and familiar with it, the basis of the defilements of habitual tendencies is cleared away, and in the clear ocean of complete purification, the images of the great qualities of the Buddhas naturally arise. This is unlike other vehicles that are accomplished through effort; without effort, great bliss naturally arises, and ultimate liberation is attained. This is a telling of the biographies of past holy beings, so one should also understand the practice of later learned ones based on it. Secondly, it is taught with two verses and three lines, such as the Sugatas of the three times. The wisdom realized by the Sugatas of the three times, and the mind-essence of the six types of beings, appearing without error in the absence of an object, and the awareness of recognizing the self-nature of reality obtained through the kindness of the guru appearing without an object, these three are naturally and primordially inseparable. For example, objects made of gold, although different in terms of name, shape, function, and substance, are essentially the same in gold, without any distinction. As it says in the "All-Encompassing Space King": The spontaneously accomplished nature of reality, Possesses an inexhaustible treasury of fruit. All of samsara and nirvana arise from it, All appearances and sounds are used within it. Effortless non-action, Pervades all like the expanse of space. Like objects of gold, appearing from one, Though appearing differently, they are perfected in one. And as it says in the "Instruction: Golden Casket - Lamp of Clear Space Wisdom": Spontaneously accomplished, an inexhaustible treasury of fruit, All of samsara and nirvana arise from it as the basis. Effortless non-action, like the sky, Like objects of gold, different appearances arise from one, The root is unchanging, the fruit appears in one. All the phenomena that arise from it, Without becoming other than their own essence, Without anything else, Unfabricated, pervading the vast expanse. Like that, what is the characteristic of how that very meaning of the primordial nature of reality abides? Is it also the three aspects of spontaneous accomplishment?
Chinese
安住于本体、自性、大悲三者自性之中，从错觉而产生的执着显现中本来就远离，是心的自性，离戏任运成就，如黑暗的昏暗一般，对于执着什么都不执着，从实在常有中解脱，安住在本体本来清净中。即使在显现为能取所取二者之时，心的体性自明任运成就，本来二取不成立而自明，犹如太阳的精华，本有的光芒没有遮蔽一般，自性光明之智慧任运成就而安住。智慧明觉的自显之游舞无论显现什么，都是幻化任运成就，不会停止地显现，不是断灭的空性，犹如水性显现为波浪一般，以自生之大悲周遍一切。智慧秘密中说：基表示例子的自性，以黑暗、水和太阳表示。心性明觉本来清净，没有执着所产生的显现，说如黑暗的昏暗一般。无实明觉自显中，智慧游舞不停止，说如水的波纹一般。对于无为之心的体性，虽然不是以勤作而遮止，但以本来清净无垢，说如太阳升起一般。执着为各异常有，以及遮止游舞的显现则会断灭，为了领会离边中观的意义，是阐明三种边（常断有无）的必要。如此，解脱之基意义的实相，即大界本体本来清净，任运自明智慧，无别大悲三种相本来不杂，且于离边大圆满中完全具足之明觉，是无为法，因此远离常断二边，以及执着于中间的三种边，有从中解脱的必要，因此阐释体性无别之大圆满。如珍宝生起之声续根本续中说：从本来清净而清净垢染，本体本来没有错觉，显现作用不停止任运成就，自性不决定是这样，以周遍一切是大悲，不是轮回和寂灭的断灭。等等，不住于轮回和寂灭，法性空性周遍一切之故，于智慧自性安住时，以三种体性无别。如是说。普贤王如来
English
It abides in the nature of essence, nature, and compassion, being completely free from the appearances of clinging due to delusion. The nature of mind, free from elaboration and spontaneously accomplished, is like the darkness of night. Since nothing is fixated upon with clinging, it is liberated from permanence and abides in the essence of primordial purity. Even when dualistic appearances of grasping and being grasped arise, the characteristic of mind, self-awareness, spontaneously accomplished, is such that dualistic appearances do not arise, being self-luminous like the essence of the sun, whose inherent rays are without obscuration. Thus, it abides as the spontaneously accomplished wisdom of self-luminous nature. Whatever arises as the play of self-appearing wisdom and awareness is a magical display, spontaneously accomplished, arising without cessation. It is not a nihilistic emptiness, but like the nature of water appearing as waves, the compassion of self-origination pervades all. In the Secret of Wisdom, it says: 'The nature of the ground, representation, and example is shown by darkness, water, and the sun. The nature of mind, awareness, is primordially pure. Since there is no appearance of clinging due to fixation, it is explained as like the darkness of night. In the self-appearing of insubstantial awareness, the play of wisdom is unceasing, it is explained as like the ripples of water. In the characteristic of the unconditioned mind, although it is not obstructed by effort, since it is stainless from the beginning, it is explained as like the rising of the sun. Holding onto difference as permanent, and cutting off the appearance of play leads to annihilation. The necessity of clarifying the three extremes is to grasp the meaning of the Middle Way, free from extremes.' Thus, this state of the ground of liberation, the ultimate reality, is the great expanse, the essence of primordial purity, the spontaneously self-luminous wisdom, and the inseparable compassion. These three aspects are primordially unmixed, and the awareness that is completely perfected in the great freedom from extremes is uncompounded. Therefore, there is a need to be liberated from the three extremes of permanence, annihilation, and holding onto the middle, and thus the characteristic is shown as the great inseparability. As it is said in the Root Tantra of the Sound Exceeding Utterance, which brings forth precious jewels: 'From primordial purity, stains are exhausted. The essence is primordially without delusion. The arising activity is unceasing, spontaneously accomplished. The nature is not determined to be like this. Since it pervades all, it is compassion. It is not the annihilation of samsara and nirvana.' And: 'Since it does not abide in samsara and nirvana, the nature of reality is emptiness, pervading all. When wisdom abides in its own face, it is inseparable in the manner of the three.' Thus it is said. Kuntuzangpo's Long
Chinese
第六（品）中： 因有形之相本自清净， 故住于深邃明澈之基。 以遍及与遍及性而空， 显现为相续不断。 显现之明分不灭， 因一切精华皆凝聚， 故无垢且本自清净。 于诸佛之大秘密中， 安住于自性之分。 慈悲之显现，种种示现。 如是说。 其如何安住于金刚身中？ 从色蕴生起处生起， 于一切处汇聚之身体中央，珍宝意（菩提心）是智慧之要点与功德之源，故于清净宫殿三身之所，本体本初清净之智慧分大空性，自性任运成就之分光明不灭，慈悲周遍之分无别融合之觉性中安住。 彼亦本体法身之自光，面容手足于自位圆满，示现光明之深邃，不向外看知识，譬如瓶内身之形式，于内明澈而安住。自性任运成就之自光，彼诸身亦安住于光蕴中。慈悲周遍之光中，彼诸光亦各自不杂地显现。如《现观庄严论》中说： 于身体之时，如是说， 诸元素汇聚之蕴中， 珍宝意（菩提心）为清净宫殿， 本体本初清净之分， 空明融合法身之光， 面容手足圆满瓶身之形式， 任运成就安住于光蕴中， 慈悲颜色各自明了。 如是说。自明智慧安住于身，如油从芝麻中出。身体之光彩与光泽，被智慧之湿润所遍及。如是说。为了有缘者能如实证悟此等法性之安住方式，故以声音象征之符号，并以优美之词句阐释而宣说。 因此，“木”字在此处类似于连接词。 第三（部分）中，分为如何迷乱之象征，以及从中解脱之象征两种。第一种，以“所知暂时”等两颂三句来阐述。即是说，要知道并从中解脱的是，此处暂时有八识聚：一切。
English
From the sixth: Because the substantial marks are self-pure, Therefore, it abides in the ground of great, clear depth. Empty by pervasion and the very nature of pervasion, Appearing without interruption from the beginning. The aspect of illuminating appearance is unceasing, Because all essences are gathered together, It is stainless and pure in its own place. In the great secret of the Buddhas, It dwells in the aspect of its own nature. The appearances of compassion manifest in various ways. So it is said. How does it abide in the Vajra body? Having generated from the manner of the aggregates and sense bases, In the center of the body where all places converge, the precious citta (Bodhicitta) is the essence of wisdom and the source of qualities, therefore, in the pure palace, the abode of the three bodies, the aspect of wisdom, the great emptiness, which is the essence of original purity, the aspect of spontaneous accomplishment, the clear and unceasing, and the aspect of all-pervading compassion, abiding in the indivisible awareness. Moreover, the self-radiance of the essence Dharmakaya, the face and hands complete in their own place, showing the depth of light, not looking outward to objects of knowledge, like the form of a body inside a vase, abiding inwardly clear. The self-radiance of spontaneous accomplishment, those bodies also abide in a mass of light. From the radiance of all-pervading compassion, those lights also abide clearly, each color distinct and unmixed. As it is said in the Ornament of Clear Realization: At the time of the body, it is like this, In the aggregates of assembled elements, The precious citta (Bodhicitta) is a pure palace, The aspect of essence, originally pure, The light of the Dharmakaya, a union of emptiness and clarity, The form of a vase body, complete with face and hands, Spontaneously accomplished, abiding in a mass of light, The colors of compassion are each distinct. So it is said. Self-awareness and wisdom abide in the body, like oil from sesame seeds. The radiance and splendor of the body are pervaded by the moisture of wisdom. So it is said. In order for fortunate ones to realize the way this nature of reality abides, it is indicated by symbols represented by sound and taught with well-arranged words. Therefore, the word "wood" here becomes like a connecting word. In the third (part), there are two: the symbol of how to be deluded, and the symbol of how to be liberated from it. The first is explained by two verses and three lines, such as "objects of knowledge for a while." That is, what is to be known and liberated from is, in this case, for a while, there are eight aggregates of consciousness: all.
Chinese
应当知晓，一个基（梵文：āśraya，处所，基础），被理解为基和合二为一，并且确定地显示了七识的三种生起方式。为什么会这样呢？因为作为基础之义的清净自性阿赖耶识，与被七识习气染污的和合之义，被显示为二。因此，七识虽然没有舍弃基础之义，但由于不了解实相而显现为分离，从而显现出三种生起方式：五根门显现为相的境之相，意识显现为各种戏论之相，以及烦恼意显现为我执之相。因此，对于七识的清晰体验，是通过三种生起方式来展示的。这其中的象征意义是，在印度东方的广阔土地上，或者由于迷乱显现的方位广大众多，被称为“巴噶拉尔德拉”的地方，大城堡是指有漏的蕴或身体，其中的八个门是指六根等同时生起的八个处所，是受用生起的门。也就是外五门，中间一门，内一门，天一门。其中，观察向外指向境，观察并安住于事物和众生，内部住着一个不变的大国王，即阿赖耶识，是基和合未分离的状态。那里有无数的眷属心所，即烦恼和分别念的相，内部的门卫是八识，门闩是执着于相，执着于各种戏论，以及执着于我。行境轮回之地是六道轮回的显现，因此国王非常强大，珍宝未分离时使其不显现，如同盗贼和不灭的胜幢未升起时一样显现为一，从而使众生贫困。第二，具有坚定信心的等等，用两句诗和一个诗节来表示：通过具备对基本身确定为果的量度而产生的坚定信心，摧毁那些战场上的英雄，自生三身的自光闪耀的三种心要，是教言的来源，印度西方的以五种花朵为头饰的土地，或者分别念的西